SABBATH. SCHOOL LESSON
No. 173 • Third Quarter, 1938
,
IRTIERLY
ES IN !HE: BOOK QE,.:101.1CANDIST
Sabbath School Lesson Quarterly
BOOK OF RUTH
INTRODUCTION
"This exquisite idyl is united as a supplement to the book of Judges by the
word translated 'now,' with which it opens. It was evidently written after
the monarchy was established. It has been ascribed to the prophet Samuel,
and it is easy to understand the special interest with which he would narrate
the origin of the family of the youth whom he had anointed as future king.
"It is clear, however, from the need of explaining a custom which had be-
come obsolete, that the events narrated took place in the early settlement of
Israel in the Land of Promise, and probably before the judgeship of Gideon.
The story gives a graphic and admirable picture of the simplicity and beauty
of the home life of those early years; and it teaches us that we need never
despair of our life, for in ways we know not of, God is bringing good out of
evil, and sunshine from the dark and cloudy
sky."—"Through the Bible Day
by Day," F. B. Meyer,
vol. 2, p. 40.
Lesson 1 for July 2, 1938
DAILY LESSON STUDY:
Place a check mark in, the proper space.
SUNDAY
I
MONDAY
I
TUESDAY
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WEDNESDAY THURSDAY
I
FRIDAY
SABBATH
Ruth Chooses the God of Israel
LESSON SCRIPTURE: Ruth 1.
MEMORY VERSE: "Ruth said, Entreat me not to leave thee, or to return from
following after thee: for whither thou goest, I will go; and where thou lodgest, I will
lodge: thy people shall be my people, and thy God my God: where thou diest will I
die, and there will I be buried: the Lord do so to me, and more also, if aught but death
part thee and me."
SEED THOUGHT: "Through the right exercise of the will, an entire change
may be made in your life. By yielding up your will to Christ, you ally yourself with
the power that is above all principalities and powers. You will have strength from
above to hold you steadfast, and thus through
constant
surrender to God you will be
enabled to live the new life, even the life of faith."—"Steps to Christ," p. 52.
FAMINE EXILES ELIMELECH TO MOAB
1.
Owing to famine, to what decision did a man of Bethlehem Judah
come? Whom did he take with him? What were their names? Ruth 1:1, 2.
2.
'What sorrow came to the household? Verse 3.
Nom—Most commentators state that the death of Elimelech took place
probably after the arrival of the family in Moab.
Sabbath School Lesson Quarterly, No. 173, July, 1938. 20 cents a year. Published in
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3.
What course did the two sons take? For how long did the family
dwell in Moab? Verse 4.
NorE.—The Targums referred to in the notes on these lessons are transla-
tions, or perhaps more truthfully, paraphrases of scriptures in the Hebrew.
After the Babylonian captivity, many of the Jewish exiles who had returned
to Palestine, were no longer familiar with the Hebrew tongue, and in the
synagogues the scriptures when read were at first orally translated or para-
phrased into the Aramaic, then in common use. Later these were written
down, and constitute the present Targums, or Aramaic interpretations of the
Scriptures. They give an understanding of the records as then used and
understood, and in written form date about the time of Paul and the other
apostles.
"The Targum," says Clarke's Commentary, "very properly observes that
`they [Mahlon and Chilion] transgressed the decree of the word of the Lord,
and took to themselves strange women."' The instruction of God to Israel was,
"Neither shalt thou make marriages with them; thy daughter thou shalt not
give unto his son, nor his daughter shalt thou take unto thy son. For they
will turn away_ thy son from following Me, that they may serve other gods:
so will the anger of the Lord be kindled against you, and destroy thee suddenly."
Deut. 7:3, 4.
This warning and instruction has been given to the remnant church con-
cerning marriages with unbelievers. In 2 Corinthians 6:14 the apostle says,
"Be ye not unequally yoked together with unbelievers." Says the spirit of
prophecy, "It is a dangerous thing to form a worldly alliance. Satan well
knows that the hour that witnesses the marriage of many young men and
women closes the history of their religious experience and usefulness. They
are lost to Christ. They may for a time make an effort to live a Christian life;
but all their strivings are made against a steady influence in the opposite
direction. Once it was a privilege and joy to them to speak of their faith and
hope; but they become unwilling to mention the subject, knowing that the
one with whom they have linked their destiny takes no interest in it. As a
result, faith in the precious truth dies out of the heart, and Satan insidiously
weaves about them a web of
skepticism."—"Testimonies,"
vol. 4, pp. 504, 505.
4.
'What further sorrow came to Naomi toward the close of the ten
years? Verse 5.
NoTE.—Again the Targum adds, " 'Because they transgressed the decree
of the word of the Lord, and joined affinity with strange people, therefore
their days were cut off.' " While this may be tradition, still it gives the attitude
of the Jewish people toward the results of disobedience.
NAOMI DECIDES TO RETURN
5.
'What report reached Naomi concerning the land of Israel? What
decision did she make? Who started the journey with her? Verses 6, 7.
6.
On the journey, what counsel did Naomi give her daughters-in-law?
What tribute did she pay them? What did she crave for them? Verses 8, 9.
7.
What was their response to Naomi? How did she further entreat
them? Verses 10-13.
8.
After further weeping, what decision did each make? Verse 14.
NOTE.
-"Ruth
clave unto her." In her short married life the Moabitess
Ruth had found in her mother-in-law that which bound her heart to Naomi.
[3
]
Moreover, she gives evidence also of having learned to love and respect Naomi's
religion and to trust her God. The repeated tests given her by Naomi in their
conversation at the time of parting with Orpah—ending with Orpah's return
to her people and their gods—gives evidence of the deep consciousness in
Ruth's• heart of the religion of Jehovah.
9.
What further reason did Naomi give Ruth for returning to her
country? Verse 15.
THE CHOICE OF RUTH
10.
How did Ruth begin her plea to continue with Naomi? How com-
pletely did she pledge herself to Naomi and Naomi's God? Verses 16, 17.
NOTE.—The comments of Dr. Clarke on verses 16, 17 are interesting. He
enlarges upon Ruth's words as follows: "A more perfect surrender was never
made of friendly feelings to a friend: 'I will not leave thee'—I will follow
thee; will lodge where thou lodgest'—take the same fare with which thou
meetest ; 'thy people shall be my people'—I most cheerfully abandon my own
country, and determine to end my days in thine. 'I will also henceforth have
no god but thy God,' and be joined with thee in worship, as I am in affection
and consanguinity. I will cleave unto thee 'even unto death; die where thou
diest; and be buried,' if possible, in the same grave. This was a most ex-
traordinary attachment, and evidently without any secular motive."
11.
What caused Naomi to cease urging Ruth to return? Verse 18.
Nom.—The steadfastness of purpose on the part of Ruth convinced Naomi
that her heart was fully set on going back with her to Bethlehem. It is such
steadfastness and loyalty of purpose which God would have every soul display
who chooses the service of Christ.
THE RETURN TO BETHLEHEM
12.
How were these two received on their arrival in Bethlehem?
Verse 19.
13.
What testimony did Naomi bear concerning her experience? How
did she regard the sorrows that had come to her? Verses 20, 21.
NOTE.—" 'The Lord hath brought me home again empty.' Having lost
all three by death. It is also likely that Elimelech took considerable property
with him into the land of Moab; for as he fled from the face of the famine,
he would naturally take his property with him; and on this Naomi subsisted
till her return to Bethlehem, which she might not have thought of till all was
spent."—Dr.
Adam Clarke.
14.
At what time of the year had they arrived in Bethlehem? Verse 22.
NOTE.—" 'In the beginning of barley harvest.' This was in the beginning
of spring, for the barley harvest began immediately after the Passover, and
that feast was held on the 15th of the month
Nisan,
which corresponds nearly
with our March."—Clarke.
THIRTEENTH SABBATH OFFERING
September 24, 1938
CHINA DIVISION
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Lesson 2 for July 9, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
I
MONDAY
TUESDAY I WEDNESDAY' THURSDAY I FRIDAY I SABBATH
Ruth Gleans in the Fields of Boaz
LESSON SCRIPTURE: Ruth 2.
MEMORY VERSE: "The Lord recompense thy work, and a full reward be given
thee of the Lord God of Israel, under whose wings thou art come to trust." Ruth 2:12.
SEED THOUGHT: "God had made provision that all who would renounce
heathenism, and connect themselves with Israel, should share the blessings of the
covenant. They were included under the term, 'the stranger that sojourneth among
you,' and with few exceptions this class were to enjoy equal favors and privileges
with Israel."—"Patriarchs and Prophets," p. 507.
RUTH SEEKS FOOD THROUGH GLEANING
1.
What custom had been enjoined by the Lord concerning gleaning
in the fields of Israel? Lev.
19:9, 10; 23:22.
NOTE.—"The law of God gave the poor a right to a certain portion of
the produce of the soil. When hungry, a man was at liberty to go to his
neighbor's field or orchard or vineyard, and eat of the grain or fruit to satisfy
his hunger. It was in accordance with this permission that the disciples of
Jesus plucked and ate of the standing grain as they passed through a field
upon the Sabbath day. All the gleanings of harvest field, orchard, and
vineyard, belonged to the
poor."—"Patriarchs and Prophets,"
p. 531.
2.
What relative of Elimelech's lived near Bethlehem? What was his
position in the community? Ruth
2:1.
3.
What permission did Ruth seek from Naomi? On arrival in the fields,
where, fortunately, did she commence gleaning? Verses
2, 3.
BOAZ VISITS THE FIELDS
4.
When Boaz visited the fields, how did he greet the reapers? How
did they reply? Verse 4.
NOTE.—"This salutation between Boaz and his reapers is worthy of par-
ticular regard; he said 'Jehovah be with you!' They said, 'May Jehovah
bless thee!' Can a pious mind read these godly salutations without wishing
for a return of those simple primitive times? The words may be thus para-
phrased: 'May God be with You, to preserve, you from accidents, and
strengthen you to accomplish your work I"May God bless thee with the
increase of the field, and grace to use His bounty to the glory of the Giver !' "
—Dr. Adam Clarke.
5.
Concerning whom did Boaz inquire? What was the answer of the
reapers? Verses 5-7.
6.
In what kindly words did Boaz consent to Ruth's continuing her
gleaning? Verses
8, 9.
•
NOTE.—When a stranger united with Israel, casting in his lot with the
people of God, definite instructions were given to the Israelites regarding their
attitude toward him. In "Patriarchs and Prophets," page
311,
we read:
"Aliens who united themselves with Israel were to be protected from wrong
[ 5 )
or oppression. 'Thou shalt not oppress a stranger; for ye know the heart of
a stranger, seeing ye were strangers in the land of Egypt.' " In treating Ruth
kindly, Boaz was manifesting the spirit God had enjoined upon His people,
and thereby demonstrating his own loyalty to the principles of God's kingdom.
7.
With what humility did Ruth accept his kindness? Verse 10.
NoTE.—Throughout the East it has ever.been the custom for an inferior
to prostrate himself before those of superior rank. One writer tells of traveling
in the hills of India, and while riding along the mountain trail encountering a
villager proceeding afoot who, on seeing him at a distance, immediately stepped
off the trail. On the traveler's nearer approach, the man stepped from his
shoes (loose sandals), and when the traveler came close he bowed himself
with forehead to the earth in a deeply respectful attitude. The custom still
prevails in more remote sections, though largely abandoned where modern
ways have altered both the attitude and the nature of men.
BOAZ RECOGNIZES RUTH'S LOYALTY
8.
What did Boaz reveal concerning his knowledge of Ruth's past
loyalty? What wish did he express for her future? Verses 11,
12.
NOTE.—" 'The Lord recompense thy work,' [for] the dutiful respect which
thou hast paid to thy husband, and thy tender and affectionate attachment to
thy aged mother-in-law.
"'A full reward be given thee.' This is spoken with great modesty and
piety: The kindness I show thee is little in comparison of thy desert; God
alone can give thee a 'full reward' for thy kindness to thy husband and
mother-in-law; and He will do it, because 'thou art come to trust under His
wings'—to become a proselyte to His religion. The metaphor is taken from
the young of fowls, who, seeing a bird of prey, run to their mother to be
covered by her wings from danger, and also to take shelter from storms,
tempests, cold, etc. It is evident from this that Ruth had already attached
herself to the Jewish religion."—Clarke.
9.
How did Ruth respond to the kindness of Boaz? What further kind-
ness did he show? Verses 13, 14.
10.
What commands were given to the young men of Boaz? What were
the results of Ruth's first day of labor? Verses 15-17.
NOTE.—"Let her glean even among the sheaves." This was an unusual
privilege; for the custom was that no one was permitted to glean till all the
sheaves were bound and the shocks of grain set in place.
"An ephah of barley," according to conservative authorities, is approxi-
mately four and four-tenths gallons; certainly a good day's work.
RUTH REPORTS TO NAOMI
11.
On Ruth's return to Naomi, what questions were asked? What
customary blessing was pronounced? What did Ruth reveal to her? Verses
18, 19.
•
NoTE.—"If we would glean a heap, we must be content with a little at a
time. It is wonderful what may be done by never passing by a thing that
is worth preserving. We have trampled underfoot durinc
,
our life that which,
if saved, would have done much to make a golden age for ourselves.
"No one can glean well who is not able to persevere. If we mean to succeed,
we must go on long after we are weary. We shall glean with greater care
and industry if we remember that we must live forever on the results of this
[
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]
life. If men did but think they gather gold for a crown or iron for fetters,
they would be more careful what they pick
up."—"The Sermon Bible," vol.
1, p. 409.
12.
Again how did Naomi express her gratitude? Whom did she say
Boaz was? Verse 20.
NOTE.—"Next kinsman." "In order to prevent families from running to
decay, if a brother died childless, the next unmarried brother took his widow;
and the children from that marriage were reputed the children of the deceased
brother. The office of the next akin was
threefold: 1.
It belonged to him to
buy back the forfeited inheritance, or the liberty of him who had been obliged
to sell himself for a servant.
2.
It was his right to avenge the blood of any
of the family who had been killed, by killing the murderer. 3. It belonged to
him to take the widow of a deceased brother or relative, if he died childless.
If the nearest akin in any case refused, he was treated with indignity, lost his
right to the inheritance, and the next of kin to him might come forward and
take the widoW, etc., as in the case of Boaz."—Clarke.
13.
What command of Boaz did Ruth reveal to. Naomi? Verse 21.
14.
What counsel did Naomi then give to Ruth concerning her work?
How fully did Ruth follow her advice? Verses 22, 23.
Lesson 3 for July 16, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
I
MONDAY
I
TUESDAY
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WEDNESDAY THURSDAY
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FRIDAY
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SABBATH
Ruth and Her Kinsman
LESSON SCRIPTURE: Ruth 3.
MEMORY VERSE: "Now, my daughter, fear not; I will do to thee all that thou
requirest: for all the city of my people doth know that thou art a virtuous woman."
Ruth 3:11.
SEED THOUGHT: "It was God's purpose that by the revelation of His char-
acter through Israel men should be drawn unto Him. To all the world the gospel in-
vitation was to be given. Through the teaching of the sacrificial service, Christ was to
be uplifted before the nations, and all who would look unto Him should live. All
who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the
worship of the true God, were to unite themselves with His chosen people."—"Christ's
Object Lessons," p. 290.
NAOMI PLANS FOR RUTH'S FUTURE
1. What did Naomi seek for Ruth, her daughter-in-law? Ruth 3 : 1.
NorE.—Naomi speaks of seeking rest for Ruth, her daughter-in-law. It
will be remembered that in chapter 1, verse 9, Naomi, speaking to both her
daughters-in-law, said, "The Lord grant you that ye may find rest, each of
you in the house of her husband." In chapter 3, verse 1, Naomi evidently has
the same thought in mind, and knowing the uprightness of Boaz, and the law
concerning marriage of the widows of Israel, and also Boaz's nearness of kin-
ship which placed an obligation to marry upon him, she seeks through her
planning to bring his duty home to his heart,
[7
1
2.
As the harvest closed, what would Boaz and his servants be doing?
Verse
2.
3.
What plan of action did Naomi set before Ruth? How did Ruth
relate herself to Naomi's planning? Verses 3-5.
Nora—Only
Naomi's knowledge of the uprightness of Boaz could have
excused the instruction here given to Ruth. Under the circumstances and
customs of the times she was doubtless justified. What would have been a
fatal mistake under ordinary conditions proved to bring about what the law
of succession in the families of Israel required.
4.
What was Naomi's purpose in thus directing Ruth's actions? Deut.
25:5, 6:
Nom.—The law of succession in the families of Israel demanded that the
next of kin marry the widow of an Israelite, and raise a family in his name.
If the nearest male relative failed to carry out the law, he was publicly
disgraced, and the obligation fell upon the next nearest in kinship.
RUTH FOLLOWS NAOMI'S INSTRUCTION
5.
How carefully did Ruth carry out her mother-in-law's plans? Ruth
3:6, 7.
6.
At midnight, how was Boaz awakened? What did he discover?
What question did he ask? How did Ruth reply? Verses 8, 9.
Nom.—The expression, "spread therefore thy skirt over thine handmaid,"
says in effect, "Take me to thee for wife," and as the Targum has translated
it: " 'Let thy name be called on thy handmaid to take me for wife, because
thou art the redeemer,' that is, thou art the kinsman, to whom the right of
redemption belongs. Even to the present day, when a Jew marries a woman,
he throws the skirt or end of his tallith over her, to signify that he has taken
her under his protection."—Dr.
Adam Clarke.
BOAZ PROMISES RUTH AID
•
7.
For what did Boaz commend Ruth? What did he promise her? For
what was Ruth known throughout Bethlehem? Verses 10, 11.
NOTE.—Boaz's commendation of Ruth for making choice of him in accord
with Jewish law, rather than seeking marriage with younger men, is a recogni-
tion of her piety and loyalty to the laws of the people whose faith she had
adopted. By this choice she demonstrated that she was no ordinary proselyte,
but had taken upon herself the full obligation of the household of God's people.
8.
What did Boaz then reveal to Ruth concerning near relatives? If
this kinsman failed in the law of kinship, what would Boaz do? Verses
12, 13.
9.
Before daylight, as Ruth rose to go, what caution did Boaz give?
What gift did he make for her and her mother-in-law? Verses 14, 15, 17.
RUTH AGAIN REPORTS TO NAOMI
10.
On arrival home, how was Ruth greeted by Naomi? How fully
did Ruth reveal her experience? Verse
16.
Nom.—The question asked by Naomi of Ruth, "Who art thou, my daugh-
ter ?" is rendered by the American Revised Version, margin, and the Variorum
Bible, thus: "How .hast thou fared?"
[8
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11.
What counsel did Naomi give to Ruth concerning the matter?
Verse 18.
NoTE.—Again Naomi takes the lead in directing the course of Ruth. She
evidently knew Boaz well. She knew his loyalty to principle, his energy, and
aggressiveness in right doing. She knew he would not rest till he had searched
out the nearer kinsman, and had learned whether or not he would fully carry
out the law. Boaz had promised "as the Lord liveth" (verse 13), and under
oath he would not delay to bring matters to immediate decision.
12.
What was the intent of the Mosaic law of inheritance? Deut. 25:6.
Lesson 4
for
July 23, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
I
MONDAY
I
TUESDAY
I
WEDNESDAY
I
THURSDAY
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FRIDAY
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SABBATH
Elimelech's Inheritance Is Redeemed by Boaz
LESSON SCRIPTURE: Ruth 4.
MEMORY VERSE: "The women said unto Naomi, Blessed be the Lord, which
hath not left thee this day without a kinsman, that his name may be famous in Israel."
Ruth 4:14.
SEED THOUGHT: "Of Christ's relation to His people, there is a beautiful illus-
tration in the laws given to Israel. When through poverty a Hebrew had been forced
to part with his patrimony, and to sell himself as a bondservant, the duty of redeeming
him and his inheritance fell to the one who was nearest of kin. So the work of re-
deeming us and our inheritance, lost through sin, fell upon Him who is 'near of kin'
unto us. It was to redeem us that He became our kinsman. Closer than father,
mother, brother, friend, or lover, is the Lord our Saviour."—"The Desire of Ages,"
p. 327.
IN THE GATE OF THE CITY
1.
Following the ancient custom, where did Boaz go that morning?
Who appeared? How did Boaz accost him? With what result? Ruth 4:1.
NoTE.—The action of Boaz in sitting in the gate of the city and awaiting
the coming of the kinsman was the common practice of the times. If one had
a cause to plead, or a matter to bring before the constituted court of those
days, he followed the procedure of Boaz.
2.
Whom else did Boaz call? Verse 2.
NOTE.—"Probably
it required this number to constitute a court. How
simple and how rational was this proceeding ! 1. The man who had a suit
went to the city gates. 2. Here he stopped till the person with whom he had
the suit came to the gate on his way to his work. 3. He called him by name,
and he stopped and sat down. 4. Then ten elders were called, and they came
and sat down. 5. When all this was done, the appellant preferred his suit.
6. Then the appellee returned his answer. 7. When the elders heard the case,
and the response of the appellee, they pronounced judgment, which judgment
was always according to the custom of the place. 8. When this was done, the
people who happened to be present witnessed the issue. And thus the business
was settled without lawyers or legal casuistry."—Dr.
Adam Clarke.
3.
How did Boaz place the situation of Naomi and Ruth before the
elders and near kinsman? What was the kinsman's reply? Verses 3, 4.
[ 9
4.
What further did Boaz say the kinsman must do to redeem the in-
heritance? Verse 5.
5.
What altered attitude did the kinsman then take? Verse 6.
THE REDEMPTION OF ELIMELECH'S INHERITANCE
6.
What was the custom in ancient Israel when a kinsman failed to
redeem an inheritance as prescribed? Verse 7.
7.
What did the kinsman therefore do? Verse 8; Deut. 25:7-10.
NOTE.—First Boaz states the case concerning the land belonging to Naomi,
parts of the inheritance of the family. The kinsman was willing to buy and
preserve the land to the family, but halted when he discovered that to purchase
it he must marry Ruth, the wife of one of Naomi's dead sons, Mahlon, thus
establishing the family of Naomi through Ruth. On the latter part of this
experience, Clarke's Commentary says, "The law of such a case is given at
large in Deuteronomy 25:5-9. It was simply this: If a brother, who had
married a wife, died without children, the eldest brother was to take the
widow, and raise up a family to the brother deceased; and he had the right
to redeem the inheritance, if it had been alienated. But if the person who
had the right of redemption would not take the woman she was to pull off his
shoe and spit in his face; and he was ever after considered as a disgraced
man. In the present case the shoe only is taken off, probably because the
circumstances of the man were such as to render it improper for him to redeem
the ground and take Ruth to his wife; and because of this reasonable excuse,
the contemptuous part of the ceremony 'is omitted."
8.
How did Boaz then confirm his purchase of the inheritance before
the elders? Ruth 4:9, 10.
9.
Confirming their witness, what blessing did the elders desire for
Boaz? Verses 11, 12.
' THE BIRTH OF OBED
10.
How did the Lord honor the marriage of Boaz and Ruth? Verse 13.
11.
On the birth of Ruth's son, how did the women of Bethlehem honor
Naomi? Verses 14,1.5.
12.
What did Naomi become to the child? What name was bestowed
upon the lad by the friends of Naomi? Of what king was he the grand-
father? Verses 16, 17.
NoTE.—The son of Ruth and Boaz was given a name Obed (serving), by
the neighbors of Naomi, his grandmother. They rejoiced with Naomi over
the birth of a grandson in that Ruth had shown her abiding love for her
mother-in-law, making her worth "seven sons" to Naomi in her old age. It
is small wonder that Naomi took the babe and gave it loving care. He grew
to become the father of Jesse, the father of David, of the tribe of Judah.
PROGENITOR OF OUR LORD
13.
From whom was Boaz descended? Of whom was Pharez the son?
Verses 18-21; Matt. 1:3.
14.
As the great-grandfather of David, of whom did Boaz become the
progenitor? What lesson may be learned from this genealogy? Matt. 1:5-16.
NOTE.—A study of the ancestry of Obed leads us in the closing verses of
(10]
the story of Ruth to three individuals who were at birth strangers to the
covenants of promise, aliens from the tribes of Israel. The mother of Pharez
was a Canaanite; Rahab, the mother of Boaz, was an inhabitant of the city
of Jericho; and Ruth, the mother of Obed, was herself a Moabitess. The line
continues through Jesse and David on through a princely line to Christ the
Redeemer, the sinless One, the Son of God. Of His ancestry we read in "The
Desire of Ages":
"It would have been an almost infinite humiliation for the Son of God
to take
-
man's nature, even when Adam stood in his innocence in Eden. But
Jesus accepted humanity when the race had been weakened by four thousand
years of sin. Like every child of Adam He accepted the results of the working
of the great law of heredity. What these results were is shown in the history
of His earthly ancestors. He came with such a heredity to share our sorrows
and temptations, and to give us the example of a sinless life."—Page 48.
A study of that ancestry from Abraham to Christ reveals not only heathen
interalliances, but all the weaknesses of the human flesh revealed in the
progenitors of the Son of God. The book of Ruth gives the link which reveals
the connected ancestral line of the Messiah, and these last few verses trace
that ancestry from Judah, son of Jacob, through to David, king of Israel,
type and progenitor of Christ.
BOOK OF ESTHER
INTRODUCTORY NOTE
The book of Esther is a most beautiful and meaningful story. The events
here recorded happened in Susa, or Shushan, a city in the province of Elam
in the Persian Empire. This city carries a halo of interest for every Bible
student. During the last days of the Babylonian kingdom Daniel was carried
to "Shushan the palace" where he saw unfolded the future political kingdoms,
and also things pertaining to the work of God. Daniel 8. It was here, a few
years after Esther's time, that Nehemiah, a member of the court of Artaxerxes,
received a royal commission to rebuild Jerusalem.
Ahasuerus is the Hebrew for Xerxes, so Esther became the queen of the
great Persian king who led a mighty army against Greece.
Nothing in the contents of the book of Esther, nor in any reliable tradition,
indicates its authorship. The last paragraphs of the book (chapter 10) would
seem to preclude the supposition that it was written by Mordecai. I. M. Price
says:
"After everything is said, the most probable conclusion is that the book
was written in the Persian period, not far from the time of Artaxe'rxes Mnemon
(406-359 B. c.), by a Susian Jew, who was perfectly familiar with the palace,
and with Persian history, and with Persian institutions and customs. His
purpose was to preserve for his people the origin and significance of Purim."
—"The Monuments and the Old Testament,"
p. 411.
"Recent discoveries," says the International Standard Bible Encyclopedia,
"have proved the marvelous accuracy of the book." All results of archaeological
study go to show that the book of Esther gives an accurate portrayal of the
life and customs and political organization of the
-
times of the Persian kings.
In the book of Esther God appears as the deliverer of His people, and by
the Jews is given credit for the great deliverance of them from their enemies
[
11)
on this occasion. Ever since the events herein narrated, Purim, in memory
of that deliverance, has been celebrated by the Jewish people. This in itself
is evidence of the authenticity of this story of deliverance.
Of the meaning of this experience of God's people of old time to His
children today, we are told: "The trying experiences that came to God's
people in the days of Esther were not peculiar to that age alone. The revelator,
looking down the ages to the close of time, has declared, 'The dragon was
wroth with the woman, and went to make war with the remnant of her seed,
which keep the commandments of God, and have the testimony of Jesus Christ.'
Some who today are living on the earth will see these words fulfilled. The
same spirit that in ages past led men to persecute the true church, will in the
future lead to the pursuance of a similar course toward those who maintain
their loyalty to God. Even now preparations are being made for this last
great conflict."—"Prophets
and Kings,"
p. 605.
Lesson 5 for July 30, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
MONDAY
I
TUESDAY
I
WEDNESDAY
I
THURSDAY
I
FRIDAY
I
SABBATH
.
The Feast of Ahasuerus
LESSON SCRIPTURE: Esther
1.
MEMORY VERSE: "Honor all men. Love the brotherhood. Fear God. Honor
the king." 1 Peter 2:17.
SEED THOUGHT: "Jesus bade His disciples, instead of resisting the demands
of those in authority, to do even more than was required of them."—"Thoughts From
the Mount of Blessing," pp. 110, 111.
AHASUERUS' DISPLAY OF POWER
1.
What was the extent of Ahasuerus' kingdom? Esther 1:1.
2.
Where were his throne and palace located? Verse 2.
NOTE.—The kingdom of Xerxes extended, according to Xenophon, from
India and the Red Sea on the east to the Black Sea on the north, Egypt and
Cyprus on the west, and Ethiopia on the south. Shushan (Susa) was its
capital. French excavations have uncovered at Susa what is believed to be
the palaces of Xerxes and Esther. The palace covers about two and one-half
acres. The throne room was decorated with thirty-six fluted columns, sixty-
seven feet high, which supported a flat cedarwood roof brought from Lebanon.
3.
Of what kingdom was Ahasuerus ruler? In the third year of his
reign, what did he purpose to do? For how long did he first display his
power and glory? Verses 3, 4.
4.
For how many did he prepare a feast? What decorative effects
were prepared? Verses 5, 6.
NOTE.—"What
more natural than that the proud monarch, smarting under
his humiliating defeat at the hands of the Greek troops, should seek to drown
himself in the raptures of his palace
?"—"The Monuments and the Old Testa-
ment,"
p. 407.
[ 12
"Luxury was the characteristic of the eastern monarchs, and particularly
of the Persians. In their feasts, which were superb and of long continuance,
they made a general exhibition of their wealth, grandeur, etc., and received the
highest encomiums from their poets and flatterers."—Dr.
Adam Clarke.
5.
What plan was followed in providing for the wishes of the guests?
Verses 7, 8.
6.
At the same time, what did Queen Vashti do for the women? Verse 9.
VASHTI CALLED BEFORE THE NOBLES
7.
On the seventh day of the feast, what did Ahasuerus demand of his
chamberlains? For what reason? Verses 10, 11.
8.
What attitude did Queen Vashti assume? How did this affect the
king? Verse 12.
NOTE.—"Here is given a glimpse of a noble woman, who respected herself
too highly to yield to a demand, wholly foreign to the customs of the time,
which forbade women to appear in
public."—"Through the Bible Day by
Day," F. B. Meyer,
vol. 4, p. 36.
Says Clarke in his commentary, "She well knew that this act of disobedience
would cost her her crown, if not her life also: but she was regardless of both,
as she conceived her virtue and honor were at stake.
"Her humility was greatly evidenced in this refusal. She was beautiful;
and might have shown herself to great advantage, and have had a fine oppor-
tunity of gratifying her vanity, if she had any: but she refused to come.
"Hail, noble woman ! be thou a pattern to all thy sex on every similar
occasion I Surely, everything considered, • we have few women like Vashti."
VASHTI UNDER ROYAL DISPLEASURE
9.
For whom did the king call? What position did these seven occupy
in the kingdom? Verses 13, 14.
10.
What problem was laid before them? Verse 15.
11.
Who became spokesman for the seven princes? What was their
attitude toward Vashti's refusal of the king's request? Verses 16-18.
NOTE.—The councilors of the king are said to have been princes of Persia
and Media. These were his privy councilors, admitted at all times to the king's
presence. Memucan, who seems to be the principal speaker for the princes,
was apparently a parasite and fawning sycophant who sought to please the
king by his counsel, and also incidentally to further his own ends by recom-
mending the divorcement of Vashti arad thereby make excuse for a law de-
manding the vassalage and enslavement of all Persian women. None but those
drunk with power and intoxicated with wine could have wished for what was
the evident intent of the decree then issued.
12.
What recommendation did they make to the king? Verses 19, 20.
Note.—It is a common saying, "As unchangeable as the laws of the Medes
and Persians." The Persian affected such a degree of wisdom that a law once
promulgated could not be altered, but must be executed regardless of the
consequences. This again appears in a later experience in the history of Esther.
13.
How fully did King Ahasuerus carry out the plan of Memucan?
Verses 21, 22.
NOTE.—God had instructed, and common sense has ever dictated, that
t 13 I
man should be the ruler of his own house. With an understanding of Eastern
customs, then and now, it is difficult to believe that this condition did not
obtain in Persian households. The decree of the king was the outgrowth of
his drunken rage and the masculine self-esteem, as well as the evident reaction'
of his accusing conscience against which he rebelled. With a group of
councilors, equally under the influence of a long indulged appetite for wine,
little better judgment was to be expected.
Lesson 6 for August 6, 1938
DAILY LESSON STUDY:
Place a check mark in the proper space.
SUNDAY I
MONDAY
I
TUESDAY
I
WEDNESDAY THURSDAY
I
FRIDAY
I
SABBATH
Esther Chosen Queen of Persia
LESSON SCRIPTURE: Esther 2.
MEMORY VERSE: "Esther did the commandment of Mordecai, like as when
she was brought up with him." Esther 2:20, last part.
SEED THOUGHT: "God's purpose for the children growing up beside our
hearths is wider, deeper, higher, than our restricted vision has comprehended. From
the humblest lot those whom He has.seen faithful have in time past been called to
witness for Him in the world's highest places. And many a lad of today, growing up
as did Daniel in his Judean home, studying God's word and His works, and learning
the lessons of faithful service, will yet stand in legislative assemblies, in halls of
justice,
or in royal courts, as a witness for the King of kings."—"Education," p. 264.
IN VASHTI'S ROOM
1.
Afterward what plan for replacing Vashti was suggested to King
Ahasuerus? Esther 2:1-4.
NOTE.—No
doubt Xerxes' campaign against Greece came between the
events of chapters 1 and 2. The great feast was in the third year of his, reign
(Esther 1:3), and Esther was introduced to the king in the seventh year of
his reign (ch. 2:16).
2.
Who is mentioned as dwelling in the royal city of Shushan? Of what
tribe was he a member? With whom had he been carried captive into
Babylon? Verses 5, 6.
Nora—An interesting comment
j,5
made by the Targum (one of the
Jewish paraphrases of the original) which says, " 'He was the son of Jair,
the son of Shimea, the son of Gera, the son of Kish ;'" and " 'this was the
same Shimea that cursed David; and whom David forbade Joab to slay
because he saw, in the spirit of prophecy, that he was to be the predecessor of
Esther and Mordecai.'
"—Clarke.
3.
Who dwelt with Mordecai? What is said of her beauty? What had
she become to Mordecai? Verse 7.
The heathen in his blindness has clearer sight than he who,
having eyes, sees not.
[ 14
INTO THE KING'S HOUSE
4.
Into what place and into whose charge was Esther brought with
many others? Verse 8.
5.
With whom did Esther find favor? What was given her? To what
place in the women's house was she exalted? Verse 9.
NOTE.—Says Clarke, "He conceived a partiality for her above the rest,
probably because of the propriety of her deportment, and her engaging though
unassuming manners." Seven maidens were given her to serve her, and she
was preferred to the best of the house of women. It is evident that Esther
had been well trained in the house of Mordecai, and, placed under the excep-
tionally perplexing conditions of the king's household, she had carried with
her the grace and tact developed in youth in the home of her foster father.
6.
What had not Esther made known? Why? How did Mordecai show
his concern for her? Verses 10, 11.
7.
When Esther's turn came to go to the king's house, unto whose
direction did she give herself? Verse 15.
8.
As she appeared in the king's house, what favor did she obtain?
To what position was she exalted? Verses 16, 17.
NoTE.—"We must not judge Esther by our own standards, but by the
custom of her time. Each of these young girls was considered to be married
to the king, was kept under his roof, and was his wife of a lower rank. How
great is the influence of Christianity in raising our standards and pervading
the world with a loftier morality ! She was not bidden to deny her parentage,
but only advised not to proclaim it. Versb 10. When, afterwards, she was
raised to power, she showed no flinching from identification with her race.
So she attained the highest position in the world to which a woman could
aspire. God lifted her there to serve a high and noble purpose."—F
. B. Meyer.
The king, loving Esther above all the women who had been gathered to
his household, "made her what is now called in the East, the sultana, the
queen. She was the mistress of all the rest of the wives, all of whom were
obliged to, pay her the most profound respect."—C/arke.
9.
On Esther's advancement to be queen of Medo-Persia, how did the
king celebrate the occasion? Verse 18.
10.
At this gathering, where did Mordecai sit? What had Esther not yet
revealed? Why had she withheld this information? Verses 19, 20.
11.
What plot was discovered by 'Mordecai while sitting in the royal
gate? Verse 21.
12.
Through whom was information passed to the king? With what
result? Where was the record of the event made? Verses 22, 23.
NorE.—"Her relative, Mordecai, discovered a plot against the king, and
told it to his ward, the queen, and she to her royal spouse. The deed was
unrewarded; in this, however, the faithful doorkeeper felt no disappointment.
He acted not for reward, but from a sense of duty. But the act was registered
both in heaven and on earth, and•it bore fruit. It is enough for us to do our
duty, and please
God."—"Through the Bible Day by Day,"
vol. 4, p. 37.
Love opens
both its heart and its hands to
a
world in need.
[ 15
3
Lesson 7 for August 13, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
MONDAY
I
TUESDAY
I
WEDNESDAY THURSDAY FRIDAY
I
SABBARIH
The Plot to Destroy Israel
LESSON SCRIPTURE: Esther 3.
MEMORY VERSE: "Ye are a chosen generation, a royal priesthood, an holy
nation, a peculiar people; that ye should show forth the praises of Him who hath
called you out of darkness into His marvelous light." I Peter 2:9.
SEED THOUGHT: "God ceased not to plead with those who voluntarily re-
mained in the land of their exile; and through manifold agencies He made it possible
for them also to return. The large number, however, of those who failed to respond
to the decree of Cyrus, remained unimpressible to later influences ; and even when
Zechariah warned them to flee from Babylon without further delay, they did not
heed the invitation.
"Meanwhile conditions in the Medo-Persian realm were rapidly changing. Darius
Hystaspes, under whose reign the Jews had been shown marked favor, was succeeded
by Xerxes the Great. It was during his reign that those of the Jews who had failed
of heeding the message to flee, were called upon to face a terrible crisis. Having re-
fused to take advantage of the way of escape God had provided, now they were brought
face to face with death."—"Prophets and Kings," pp. 599, 600.
THE ADVANCEMENT OF HAMAN
1.
To what place in the kingdom did King Ahasuerus promote Haman
the Agagite? Esther 3:1.
2.
What attitude did all the king's servants take toward Haman's pro-
motion? Who was the only.
.exception? Verse 2.
3.
What did they say to Mordecai? When he failed to comply, whom
did they inform? Verses 3, 4.
NoTE.—The commentator Dr. Adam Clarke thus explains the attitude of
Mordecai, " 'He did not bow down;' nor did him reverence, 'nor did he pros-
trate himself.'
I
think it most evident, from these two words, that it was
not civil reverence merely that Haman expected and Mordecai refused; this
sort of respect is found in the word
kara,
to bow. This sort of reverence
Mordecai could not refuse without being guilty of the most inexcusable ob-
stinacy, nor did any part of the Jewish law forbid it. But Haman expected,
what the Persian kings frequently received, a species of divine adoration; and
this is implied in the word
shachah,
which signifies that kind of prostration
which implies the highest degree of reverence that can be paid to God or man,
lying down flat on the earth, with the hands and feet extended, and the mouth
in the dust.
"The Targum says that Haman set up a statue for himself, to which every
one was obliged to bow, and to adore Haman himself. The Jews all think
that Mordecai refused this prostration because it implied idolatrous adoration.
Hence, in the Apocryphal additions to this book, Mordecai is represented pray-
ing thus: 'Thou knowest that if I have not adored Haman, it was not through
pride, nor contempt, nor secret desire of glory; for
I
felt disposed to kiss
the footsteps of his feet (gladly) for the salvation of Israel; but
I
feared to
give to a man that honor which
I
know belongs only to my God.' "
4.
What was the effect of Mordecai's attitude on Haman? Verse 5.
le 3
HAMAN PLOTS AGAINST THE JEWS
5.
What wickedness did Haman plot against all the Jews in the king-
dom? Verse 6.
NoTE.—The vindictive spirit of Haman was evidenced by his scorning to
limit his intended revenge to Mordecai, the only individual actually to refuse
the worship commanded. Mordecai had done Haman no harm, merely refusing
to go beyond that which, according to his understanding of God's commands,
he had been forbidden to do. Not respect, nor honor, but a demand for worship
was involved, hence his consistent refusal.
6.
Over how long a period did Haman's servants cast lots, before Haman
disclosed his plans to the king? Verse 7.
NOTE.—It seems to have been in the purpose of Haman to ascertain what
day would be most propitious for the destruction of the Jews that none should
escape. First the day and then the month was determined and the lot fell on
the month Adar, the Greek text saying that the day designated was the four-
teenth (Heb., thirteenth) of that month.
7.
What statement concerning the Jews did Haman make to the king?
Verse 8.
8.
What has ever been God's purpose for His children in their relation
to the world? 1 Peter 2:9.
NoTE.—Haman's description of the Jewish people in verse 8 indicates that,
although they had not lived according to God's instruction, had failed to return
to their own land when God's providences pointed the way, and had con-
tinued by choice to live among the heathen, they still retained God in their
knowledge, and sought to carry out the precepts of their faith. "Their laws
are diverse from all people ; neither keep they the king's laws." Such also
was the charge against Daniel and his companions by the princes of Babylon.
With every true Israelite, as with every true Christian today, the law of God
comes first. Loyalty to the principles of the kingdom of Christ is paramount.
Yet the world thinks of them as rebellious and disloyal when these principles
clash with the commands of men. God's "chosen generation," "royal priest-
hood," "holy nation," "purchased people," will often seem to oppose the
wishes of man in standing true to God, but in so doing will "show forth the
praises" of their Leader and Redeemer, the Son of the living God. Although
men may misunderstand their attitude, they in truth are and should be the
most loyal and obedient servants of any land in which they may reside.
Notwithstanding, there will be-those who will seek to condemn and destroy, •
and God's children must face such crises in their history in faith, with prayer
and fasting.
9.
What did Haman offer the king in exchange for the promised destruc-
tion of the Jews? Esther 3:9.
10.
What was the king's response? How fully did he purpose to give
the Jews into Haman's hands? Verses 10, 11.
THE EXTENT OF THE PLAN TO DESTROY
11.
To how many of the king's subjects was the decree sent? What was
the purpose of this decree? Verses 12, 13.
NOTE.—"Misled by the false statements of Haman, Xerxes was induced to
issue a decree providing for the massacre of all the Jews 'scattered abroad
[ 17
and dispersed among the people in all the provinces' of the Medo-Persian
kingdom. A certain day was appointed on which the Jews were to be destroyed
and their property confiscated. Little did the king realize the far-reaching
results that would have accompanied the complete carrying out of this decree.
Satan himself, the hidden instigator of the scheme, was trying to rid the earth
of those who preserved the knowledge of the true
God."—"Prophets and
Kings,"
pp. 600, 601.
12.
To what intent was the copy of the writing posted in every province?
Verse 14.
13.
What similar decree is foretold in prophecy? Rev. 13:15.
NOTE.—Haman's plans were thorough. He intended that when the hour
struck, every Jew in every province of the empire should die. As the Persians
then ruled in Palestine, the homeland of the Jewish people, it would have
meant, if carried out, the utter destruction of the Jews. Of the decree that
will, near the close of earth's history, go forth against God's people, we read:
"The decree that will finally go forth against the, remnant people of God
will be very similar to that issued by Ahasuerus against the Jews. Today the
enemies of the true church see in the little company keeping the Sabbath com-
mandment, a Mordecai at the gate. The reverence of God's people for His law,
is a constant rebuke to those who have cast off the fear of the Lord, and are
trampling on His
Sabbath."—"Prophets and Kings,"
p. 605.
14.
How were the provincial posts hastened? What did Haman and the
king do? What was the attitude of the city Shushan? Esther 3:15.
NOTE.—"They [the inhabitants of Shushan] saw that in a short time, by
this wicked measure, the whole city would be thrown into confusion; for
although the Jews were the only objects of this decree, yet, as it armed the
populace against them, even the Persians could not hope to escape without
being spoiled, when a desperate mob had begun to taste of human blood, and
enrich themselves with the property of the murdered. Besides, many Persian
families had no doubt become united by intermarriages with Jewish families,
and in such a massacre they would necessarily share the same fate with the
Jews. A more impolitic, disgraceful, and cruel measure was never formed by
any government."—Clarke.
Lesson 8 for August .2 0, 1938
DAILY LESSON STUDY:
Place a check mark in the proper space.
SUNDAY
MONDAY, I TUESDAY WEDNESDAY THURSDAY FRIDAY
SABBATH
Esther's Call to Service
LESSON SCRIPTURE: Esther 4.
MEMORY VERSE: • "If thou altogether holdest thy peace at this time, then
shall there enlargement and deliverance arise to the Jews from another place; but
thou and thy father's house shall be destroyed: and who knoweth whether thou art
come to the kingdom for such a time as this?" Esther 4:14.
SEED THOUGHT: "The law of self-sacrifice is the law of self-preservation. The
husbandman preserves his grain by casting it away. So in human life. To give is to
live. The life that will be preserved is the life that is freely given in service to God
[18]
and man. Those who for Christ's sake sacrifice their life in this world, will keep it
unto life eternal.
"The life spent on self is like the grain that is eaten. It disappears, but there is
no increase.. A man may gather all he can for self; he may live and think and plan
for self ; but his life passes away, and he has nothing. The law of self-serving is the
law of self-destruction."—"The Desire of Ages," p. 623.
MORDECAI'S SORROW
1.
On perceiving what had been planned against his people, what did
Mordecai do? To what place did Mordecai carry his mourning? Esther
4:1, 2.
NorE.—Mordecai's grief was real. As in the case of Nehemiah, whose
sadness at the state of Jerusalem and Israel attracted the attention of King
Artaxerxes, and of Moses who pleaded for Israel when their transgressions
merited divine wrath, so Mordecai was oppressed by the impending fate' of his
people under the decree of Haman. Following the custom of his time, he
expressed his grief by dressing in sackcloth with ashes. In this garb he came
before the gate of the king's palace. He could not go within as his custom
had previously been, for one clad in mourning was forbidden to enter. Nor
was the mourning confined to Mordecai. Throughout the provinces the
decree threw the Jews into consternation, and the devout devoted themselves
to fasting and weeping and to prayer.
2.
What effect did the posting of the decree in the provinces have upon
the Jews? Verse 3.
THE NEWS REACHES ESTHER
3.
Who brought news of Mordecai's state to Esther? What did she do?
What was his response? Verse 4.
4.
What command did Esther lay upon Hatach, one of the king's
chamberlains? Verse 5.
5.
What information did Hatach receive from Mordecai? Verses 6, 7.
6.
What did Mordecai give Hatach? What charge did Mordecai send to
Esther through Hatach? For what was she to make request? Verses 8, 9.
NorE.—Hatach was a trusted emissary between Esther and Mordecai.
Mordecai trusted him sufficiently to send this confidential information through
him to the queen. Hatach had been appointed by the king to serve Esther,
the queen. Honeycombed as all those eastern courts were with disloyalty, this
eunuch was doubtless set not only to serve but to spy upon the queen. Yet
she had gained his devotion to her as at first she had won the high regard
of Hegai, the keeper of the women of the king's household. Mordecai's request
of the queen in this message through Hatach shows how much he was disturbed
by the circumstances of his countrymen. Knowing as did Queen Esther what
her possible fate would be, still Mordecai requested her to seek help for her
people, the Jews.
ESTHER AND MORDECAI'S MESSAGES
7.
Of what did Esther remind Mordecai concerning the customs of
the Persian court? Verses 10, 11.
Study daily—not for a goal, but for your soul.
[ 19
8.
What reply did Mordecai send to Esther concerning her personal
safety? Verses 12, 13.
NorE.—Although in the royal palace, and queen consort of the king,
Esther was in danger of her life as much as any of her countrymen. Haman
sought the extinction of the Jewish people. Neither he nor his would have
spared high or low. Moreover, it is a principle of life that he who would
save himself at the expense of others in the end suffers the same or a worse
fate than those whom he deserts or condemns. Our Saviour puts it, "Whosoever
will save his life shall lose it: but whosoever will lose his life for My sake, the
same shall save it." Luke 9:24.
9.
In case Esther failed to act, what confidence did Mordecai express
in God's giving deliverance? What would befall her father's home? Verse
14, first part.
NOTE.—God calls individuals to service, and to decisions which often
involve life and death. He called upon Abraham to sacrifice Isaac; on Elijah
to face Ahab and Jezebel, who had threatened his life; upon Daniel and the
worthies to face the lions, and the fiery furnace. He has definitely instructed
men at times of their impending experiences, some of which would lead to
death. For instance, the prophet Agabus foretold in figure to the apostle Paul
his subsequent binding, his sufferings, and death. But if the called of God
fails to respond, every ultimate blessing will be lost, and another will take
his place. Better to suffer affliction with the people of God for a season than to
rule in the courts of Egypt. Better far to choose today's sorrow and suffering
in the hope of life eternal than to look forward to "judgment and fiery in-
dignation, which shall devour the adversaries" of God.
Esther had been called to the kingdom at this time to stand for her people,
the chosen people of God. To her it meant choice between duty and apparent
personal safety and security. Her choice indicates the nobility of her
character.
10.
Of what did Mordecai remind Esther concerning her call to the
kingdom? Verse 14, last part.
11.
What command did Esther lay upon Mordecai and all the Jews in
Shushan? What similar course would she and her maidens follow? Verse
16, first part.
12.
With these preparations, what was Esther determined to do? With
what words did she close her message? Verse 16, last part.
NOTE.—In spite of her heathen surroundings and associations, Esther knew
the faith of her fathers. It was likewise her faith. "Gather the people," "fast
ye for me," she instructs Mordecai. With her maidens who served her, she
entered into that same three-day period of fasting and praying. At its close,
her faith as to the future committed into the hands of her God, she was
willing to risk her life in going into the presence of the king uninvited. Such
was Oriental despotism, that her well-justified fear was expressed very tersely
in her words, "If I perish, I perish." She was willing to perish if need be
for her people. Who can measure the value of such a spirit of self-sacrifice!
13.
How did Mordecai carry out Esther's commands? Verse 17.
-
4
Twenty-five cents is the average, not the individual, goal.
{ 20
Lesson 9 for August 27, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
MONDAY
I
TUESDAY I
WEDNESDAY THURSDAY
I
FRIDAY
I
SABBATH
Esther Moves to Save Her People
LESSON SCRIPTURE: Esther 5.
MEMORY VERSE: "The fear of the Lord is to hate evil: pride, and arrogancy,
and the evil way, and the froward mouth, do I hate." Prov. 8:13.
SEED THOUGHT: "The church is God's agency for the proclamation of truth,
empowered by Him to do a special work; and if she is loyal to Him, obedient to all
His commandments, there will dwell within her the excellency of divine grace. If
she will be true to her allegiance, if she will honor the Lord God of Israel, there is no
power that can stand against her."—"The Acts of the Apostles," p. 600.
BEFORE KING AHASUERUS
1. Upon arrival in the royal court, where did Queen Esther stand to
gain the king's attention? Esther 5:1.
NOTE.—"
'The palace among the Persians,' says Lenormant, 'was quite
inaccessible to the multitude. A most rigid etiquette guarded all access to
the king, and made it very difficult to approach him. . . . He who entered
the presence of the king, without having previously obtained permission, was
•
punished with death.' But a further, and peculiarly conclusive, testimony to
the historical character of the book is afforded by the recovery of the palace
of Xerxes and Esther. An inscription of Artaxerxes Mnemon found at Susa
tells us that it was destroyed by fire in the days of Artaxerxes Longimanus,
the son and successor of Xerxes. Within some thirty years, therefore, from
the time of Esther, that palace passed from the knowledge of men. Neverthe-
less, the references in the book are in perfect accord with the plan of the
great structure as laid bare by the recent French excavations. We read (chap.
4) that Mordecai, clad in sackcloth, walked in 'the broad palace of the city,
which was before the king's gate.' The ruins show that the House of the
Women was on the East side of the palace next to the city, and that a gate
led from it into 'the street of the city.' In [chapter] 5:1, we read that Esther
'stood in the inner court of the king's house, over against the king's house.'
'The king,' we also read, 'sat upon his royal throne in the royal house, over
against the entrance of the house,' and that from the throne he 'saw Esther
the queen standing in the court.' Every detail is exact. A corridor led from
the House of the Women to the inner court; and at the side of the court
opposite to the corridor was the hall, or throne-room of the palace. Exactly in
the center of the farther wall the throne was placed and from that lofty seat
the king, overlooking an intervening screen, saw the queen waiting for an
audience. Other details, such as that of the king's passing from the queen's
banqueting-house into the garden, show a similarly exact acquaintance with
the palace as it then was. That is a confirmation the force of which it is
hard to overestimate."—The
International Standard Bible Encyclopedia, art.
Book of Esther.
2. When the king saw her, what court custom did he follow? In what
manner did Queen Esther respond? Verse 2.
NorE.—The golden scepter was in use in Persia at this time, as note the
following from Xenophon: "It is not," said Cyrus to his son Cambyses, "the
[ 211
golden scepter that saves the kingdom; faithful friends are the truest and
safest scepter of the empire."
3.
What offer did the king make? What request was made by the
queen? Verses 3, 4.
4.
How did the king respond? Verse 5.
AT THE FIRST BANQUET
5.
'While feasting, how did the king expreis his desire to know Esther's
wishes? Verse 6.
6.
For what did Queen Esther make request this first day? What
promise did she make concerning the morrow? Verses 7, 8.
NOTE.—It may seem strange to some that Queen Esther did not at this
first banquet make known her request to the king. It is evident both that
she desired to further pave the way by winning the king's favor before revealing
her plan, and that God was in the delay that Haman should fully reveal the
wickedness of his spirit before action should be taken. The events of the
latter part of this chapter, where Haman reveals his pride, and the cruelty
of his disposition toward those who failed to fully recognize his position,
led directly to his complete destruction.
THE PRIDE OF HAMAN
7.
How did the invitation to Esther's banquet affect proud Haman?'
What incident at the king's gate aroused his anger? Verse 9.
NorE.—Haman's joy was completely shadowed for a time by observing
Mordecai in the king's gate, refusing to do obeisance to him. We sometimes
wonder why Mordecai refused; and the only reasonable excuse seems to be
that there was in the requirement the thought of worship, which a true Israelite
could give only to God.
8.
On arrival home, whom did Haman call about him? Verse 10.
9.
What did he first bring to the attention of his wife and friends?
Verse 11.
10.
Of what did he have special reason for congratulation? Verse 12.
11.
What did he complain about to the assembled family? Verse 13.
12.
What counsel did his wife and his friends give him? What should
then be his attitude in going to the banquet the next day? What action did
he immediately take? Verse 14.
NOTE.—Commenting on the latter verses of this chapter, Clarke says,
"Pride will ever render its possessor unhappy. He has such a high opinion of
his own worth, that he conceives himself defrauded by everyone who does
not pay him all the respect and homage which he conceives to be his due. . . .
How distressing are the inquietudes of vanity ! And how wretched is the
man who has not the God of Jacob for his help, and in whose heart Christ
dwells not by faith !"
Celebrate your birthday by a Sabbath school "Thank.
Offering."
[22)
Lesson 10 for September 3, 1938
DAILY LESSON STUDY: Place a check mark in the proper space. ,
SUNDAY
MONDAY
TUESDAY WEDNESDAY THURSDAY FRIDAY SABBATH
Mordecai Is Honored
LESSON SCRIPTURE: Esther 6.
MEMORY VERSE: "If Mordecai
be
of the seed of the Jews, before whom thou
hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him."
Esther 6:13, last sentence.
SEED THOUGHT: "The Bible has little to say in praise of men. Little space
is given to recounting the virtues of even the best men who have ever lived. This
silence is not without purpose; it is not without a lesson. All the good qualities that
men possess are the gift of God; their good deeds are performed by the grace of God
through Christ. Since they owe all to God, the glory of whatever they are or do,
belongs to Him alone; they are but instruments in His hands.. . . It is impossible for
us, in our own strength, to maintain the conflict; and whatever diverts the mind from
God, whatever leads to self-exaltation or to self-dependence, is surely preparing the
way for our overthrow. The tenor of the Bible is to inculcate distrust of human
power and to encourage trust in divine power."—"Patriarchs and Prophets," p. 717.
THE KING'S SLEEP IS TROUBLED
1.
When the king could not sleep the night following Esther's banquet,
what did he do? Esther 6:1.
2.
As the courtiers read, of what outstanding incident was the king
reminded? Verse
2.
NOTE.—An interesting side light on the chronicles for which King Ahasuerus
called, is given in Clarke's Commentary on chapter 6, as follows:
"It may be well asked, Why should the king, in such a perturbed state
of mind, wish such a dry detail, as chronicles afford, to be read to him? But
the truth is, as chronicles were composed among the Persians, he could not
have brought before him any work more instructive, and more entertaining;
because they were all written in verse, and were generally the work of the
most eminent poets in the empire. They are written in this way to the present
time; and the famous epic poem, of the finest Persian poet, Ferdoosy, the
Homer of India, is nothing else than a collection of chronicles brought down
from the creation to the reign of Mohammed Ghezny, in the beginning of
thg tenth century. After thirty years' labor, he finished this poem, which
contained one hundred and twenty thousand lines; and presented it to the
Sultan Mahmoud, who had promised to give him a dinar (eight shillings and
sixpence) [two dollars U. S. currency] for every line. The poem was finished
A. D.
984; and was formed out of compositions of a similar 'nature made by
former poets. This chronological poem is written in all the harmony, strength,
and elegance of the most beautiful and harmonious language in the universe;
and what adds greatly to its worth is, that it has few Arabic words, with
which the beautiful Persian tongue was loaded, and in my opinion corrupted,
after the conquest of the major part of Asia by the Mohammedans. The
pedants of Hindustan, whether they speak or write, in prose or in verse, affect
this commixture of Arabic words; which, though they subjugate to Persian
rules, are producing a ruggedness in a language, which in Ferdoosy, flows
deep and strong, like a river of oil, over every kind of channel. Such, I
[ 23 ]
suppose, was the chronicle that was read to Ahasuerus, when his distractions
prevented his sleep, and his troubled mind required that soothing repose which
the gentle though powerful hand of poetry is alone, in such circumstances,
capable of affording."
3.
What question did the king ask of his chroniclers? What was their
reply? Verse 3.
NorE.—It seems strange that so outstanding an experience in the life of
the king had gone unrewarded. It may be that the enmity of Haman had
kept it covered, or more likely that God had reserved the reward for this
time when it would most suitably turn the king's mind against the wicked
designs of one who would destroy God's chosen people.
THE UNWILLING DISPENSER OF HONORS
4.
For what purpose had Haman just come into the court? Verse 4.
5.
What permission was ,granted him by the king? Verse 5.
6.
On Haman's arrival, what question did the king put to him? What
thought was in Haman's heart as he replied? Verse 6.
7.
What suggestion did Haman make relative to the apparel of the
man to be honored? Verses 7, 8.
NorE.—"Pride and folly ever go hand in hand. What he asked would have
been in any ordinary case against his own life; but he wished to reach the
pinnacle of honor; never reflecting that the higher he rose, the more terrible
would be his fall. The royal apparel was never worn but by the king; even
when the king had laid them aside, it was death to put them
on."—Clarke.
8.
Who was to carry out the king's desire? How was public honor to
be done to the man whom the king desired to honor? Verse 9.
9.
What imperative command did the king lay upon Haman? Who was
the man to be honored? Verse 10.
NOTE.—How astonishing is this reversal of all that the proud and wicked
Haman had hoped for himself. Plotting the destruction of another, proud
of his honors, his family, his influence and power in the kingdom, he sees
himself suddenly demeaned to a position of service to one whom he regarded
as his greatest enemy. The honors that he would have had bestowed upon
himself and in imagination had seen himself enjoying, he must see showered
upon this man whom he despised. As Clarke remarks, "From it we plainly
see that there is neither counsel nor wisdom against the Lord; and that he
who digs a pit for his neighbor, is sure to fall into it himself."
10.
How fully did Haman carry out the king's commands? Verse 11.
11.
To what place did Mordecai humbly return? Where did Haman
immediately go? What were his feelings? Verse 12.
NorE.—It is well to note in this verse the attitude of the two men in honor
and in adversity. They well illustrate the characters of humanity in that
Mordecai was not puffed up by the honor placed upon him, but quietly
returned to his place, an apparently humble one, at the king's gate. Haman,
who, had these honors been bestowed upon him, would have exulted in them
before the public and his friends, went instead to his house "mourning, and
having his head covered." He was already recognizing what his family and
friends soon told him would be: he was to fall before Mordecai whom he had
sought to destroy.
[ 24
12.
Whom did Haman call immediately to him? For what purpose?
Verse 13, first part.
13.
What disconcerting statement did they make concerning his future?
Verse 13, last part.
14.
While still discussing the situation, what call came to Haman?
Verse 14.
NoTE.—In the hour of Haman's humiliation came the messengers of the
king to call him to Queen Esther's second banquet. Small joy could have been
his, knowing what he must face there, and the fears and accusations of his
own conscience.
Drawing a lesson from this chapter, Dr. Adam Clarke closes his notes
with this significant paragraph:
"One grand design of this history is, to show that he who lays a snare for
the life of his neighbor, is most likely to fall into it himself; for, in the course
of the divine providence, men generally meet with those evils in life which
they have been the means of inflicting on others; and this is exactly agreeable
to the saying of our Lord: 'With what measure ye mete, it shall be measured
to you withal.' "
Lesson 11 for September 10, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
THURSDAY FRIDAY
I
SABBATH
The Second Banquet—Rescue for Israel
LESSON SCRIPTURE: Esther 7; 8.
MEMORY VERSE: "How can I endure to see the evil that shall come unto my
people? or how can I endure to see the destruction of my kindred?" Esther 8:6.
SEED THOUGHT: "In the service of God there need be no despondency, no
wavering, no fear. The Lord will more than fulfill the highest expectations of those
who put their trust in Him. He will give them the wisdom their varied necessities
demand."—"Prophets and Kings," p. 387.
THE SECOND BANQUET
1.
When at the second banquet Queen Esther was requested to state
her wishes, for what did she petition? Esther 7:1-3.
2.
Under what conditions would she not have appealed to the king?
Verse 4.
NoTE.—Wisely Esther placed her plea before the king. He had made her
a very definite promise, one customary in those days. Quoting from the decree
Haman had prepared and the king had sealed, she not only brought home to his
mind in a few well-chosen words the danger facing her people, but she also
covertly revealed that her own life was involved in Haman's plot against
the Jews. The damage to the empire of a wholesale slaughter of the Jewish
people had not been understood by the king, who had blindly yielded to the
evil plotting of his prime minister. But a divine providence was watching
over both His people's lives and the course of empire.
3.
What direct question concerning leaders of the plot did the king
ask? Verse 5.
[ 251
MONDAY I TUESDAY
WEDNESDAY
4.
Whom did Esther directly accuse? With what result? Verse 6.
5.
Where did the king go? What did Haman do? When the king re-
turned, what further incident settled Haman's fate? Verses 7, 8.
6.
When only was the wrath of the king pacified? Verses 9, 10.
NOTE.—This entire scene enacted in the queen's private rooms, sealed the
fate of Haman and paved the way for the saving of the Jews. As Haman
stood up to plead for his life (for he knew too well how far his overreaching
pride and wickedness had led him), the king, greatly angered, left the room.
Haman's attempt to plead with Queen Esther provided the final excuse for
the words which in effect were a death sentence. In accord with the custom
of the time when a death sentence was pronounced, Haman's face or head
was immediately covered. Apparently also his plans for Mordecai's hanging
were common knowledge in the city.
THE RISE OF MORDECAI
7.
To whom did the king give Haman's house? Before whom was
Mordecai brought? What position was given him? Where was he set to
reside? Esther 8:1, 2.
NOTE.—"As Haman was found guilty of treasonable practices against the
peace and prosperity of the king and his empire, his life was forfeited, and
his goods confiscated. And as Mordecai had been the means of preserving the
king's life, and was the principal object of Haman's malice, it was but just
to confer his property upon him, as well as his dignity and office, as Mordecai
was found deserving of the former, and fit to discharge the duties of the
latter."—Clarke.
QUEEN ESTHER'S SECOND AUDIENCE
8.
For what purpose did Esther again venture unbidden into the king's
presence? Verses 3, 4.
9.
What specific request did the queen make? What reason did she
give for her request? Verses 5, 6.
10.
To how many leaders, and for what purpose did the king grant
the use of his name and seal?, Verses 7-9.
Nom—The same power which this autocratic king had given on the
previous occasion to Haman, he now places more definitely in the hands of
Queen Esther and Mordecai. The making out of the proclamation was in
their hands, and being sealed with the king's seal, it would have the force of
law wherever it should come.
11.
What specific power of defense did the king through Mordecai and
Esther give to the Jews? Verses 10-12.
12.
For what purpose were the Jews to be ready on that occasion?
Verses 13, 14.
NOTE.—" 'To destroy, to slay, and to cause to perish.' The same words
as in Haman's decree: therefore the Jews had as much authority to slay
their enemies, as their enemies had to slay them.
" 'Little ones and women.' This was the ordinary custom, to destroy the
whole family of those convicted of great crimes; and whether this was right
or wrong, it was the custom of the people, and according to the laws.
Besides, as this edict was to give the Jews the same power against their
[26
1
enemies as they had by the former decree against them, and the women and
children were there included; consequently they must be included here."
—Clarke.
13.
As Mordecai left the royal palace, what brought joy to the populace?
Verse 15.
14.
What spirit took poSsession of the Jews. when the edict of the
king came to them? Verses 16, 17, first part.
NOTE.—There are those who may wonder at the spirit of rejoicing which
came over the Jews on receipt of this proclamation from the king. Into their
hands had come permission to defend themselves where before, helpless and
unarmed, not only were they condemned, but their wives and their little
ones also. It is no small wonder that in contrast with their previous hope-
lessness they now had "light, and gladness, and joy, and honor."
15.
What was the result of the fear of the Jews upon the populace?
Verse 17, last part.
NOTE.—"These
were a species of converts not likely to bring much honor
to true religion; but the sacred historian states the simple fact. They did
profess Judaism for fear of the Jews, whether they continued steady in that
faith or not.
"It is only the gospel which will not admit of coercion for the propagation
and establishment of its doctrines. It is a spiritual system, and can be
propagated only by spiritual influence. As it proclaims holiness of heart and
life, which nothing but the Spirit of God can produce, so it is the Spirit of
God alone that can persuade the understanding and change the heart. If the
kingdom of Christ were of this world, then would His servants fight. But it
is not from hence."—Clarke.
Lesson 12 for September 17, 1938
DAILY LESSON STUDY
:Place
a check mark in the proper space.
SUNDAY
I
MONDAY
I
TUESDAY
I
WEDNESDAY THURSDAY
I
FRIDAY
I
SABBATH
Defeat Turned to Victory
LESSON SCRIPTURE: Esther 9; 10.
MEMORY VERSE: "Mordecai the Jew was next unto King Ahasuerus, and
great among the Jews, and accepted of the multitude of his brethren, seeking the
wealth of his people, and speaking peace to all his seed." Esther 10:3.
SEED THOUGHT: "God wrought marvelously for His penitent people; and
a counter decree issued by the king, allowing them to fight for their lives, was rapidly
communicated to every part of the realm by mounted couriers, who were 'hastened
and pressed on by the king's commandment.' "—"Prophets and Kings," p. 602.
A REVERSED ORDER IN PERSIA
1.
When the day arrived for the slaying of the Jews in Persia, what
changed conditions existed? Esther 9:1, 2.
2.
What attitude was taken by the king's officers both in the palace
city and the provinces? Verse 3.
NoTE.—"Mordecai being raised to the highest confidence of the king, and
to have authority over the whole realm, these officers assisted the Jews, no
{27]
doubt, with the troops under their command, to overthrow those who availed
themselves of the former decree to• molest the Jews. For it does not appear
that the Jews slew any person who did not rise up to destroy them."—Dr.
Adam Clarke.
3.
What changed status had come to Mordecai? 'Verse 4.
4.
What was the result of the Jews' defense in Shushan? Verses 5-11.
NOTE.—"It is remarked here, and in verse 16, where the account is given
of the number slain in the provinces, that the Jews laid no hand on the spoil.
They stood for their lives, and gave full proof that they sought their own
personal safety, and not the property of their enemies, though the decree in
their favor gave them authority to take the property of all those who were
their adversaries."—Clarke.
5.
What further request was made by Queen Esther of King Ahas-
uerus? Verses 12-15.
NoTE.—"Esther had probably been informed by Mordecai, that there were
still many enemies of the Jews who sought their destruction, who had escaped
the preceding day; and, therefore, begs that this second day be added to the
former permission. This being accordingly granted, they found three hundred
more, in all eight hundred. And thus Susa was purged of all their enemies."
"They [the ten sons of Haman] had been slain the preceding day, and
now she requests that they may be exposed on posts or gibbets, as a terror to
those who sought the destruction of the
Jews."—Ibid.
This practice was in
vogue for many years among European nations and up to as late as the past
century. It is still followed in some parts of Asia as a crime deterrent.
THE DANGER PAST—REJOICING
6.
After standing for their lives, what did the Jews in the provinces
do? Verses 16, 17.
7.
Because of their great deliverance, what did the Jews make of these
two days? Verses 18, 19.
8.
How were their spontaneous actions officially approved by Mordecai?
Verses 20-22.
9.
What was the reason for Haman's deep hatred of the Jewish people?
Verse 24. (See 1 Samuel 15.)
NOTE.—Haman was the "son of Hammedatha (Esther 3:1). His father
bore a Persian name, but Haman was none the less an Agagite (Esther
3:1;
9:24), which, if it is not a local or obscure family name, may mean that he
was of Amalekite descent and of the royal family of that Arabian tribe."—A
Dictionary of the Bible, J. D. Davis,
p. 285.
A YEARLY MEMORIAL ESTABLISHED
10.
What name was given to this special feast of the Jews? Verses 24,
26, 28.
NorE.—"They had already kept the fifteenth day, and some of them in the
country the fourteenth also, as a day of rejoicing; Mordecai wrote to them
to bind themselves and their successors, and all their proselytes, to celebrate
this as an annual feast throughout all their generations; and this they undertook
to do. And it has
been
observed among them, in all places of their dispersion,
from that day to the present time, without any interruption."—Clarke.
11.
By whose letter and decree was this custom confirmed among the
Jews of Persia? Verses 29-32.
[28]
12.
Where are recorded the acts and might of Ahasuerus and Mordecai's
greatness? Whose interest did Mordecai constantly seek? Esther 10.
NoTE.—One thing of special note enters into this last brief chapter of the
book of Esther. It is the loyalty and devotion of Mordecai to the welfare of
his people. Accepted of the multitude of his brethren, with position and power
in the world's then mightiest empire, Mordecai's first interest lay with the
people whom God had chosen to represent Him in that dispensation. Such
devotion to the heritage of the Lord might well be emulated by every child
of God. In the building up of God's kingdom, in the prosperity and progress
in the lives and hearts of men, lie man's greatest task and his supreme hap-
piness.
Lesson 13
for
September 24, 1938
DAILY LESSON STUDY: Place a check mark in the proper space.
SUNDAY
I
MONDAY
I
TUESDAY WEDNESDAY THURSDAY
I
'FRIDAY I SABBATH
The Christian's Relation to Civil Government
MEMORY VERSE: "Then saith Jesus unto him, Get thee hence, Satan: for it
is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."
Matt. 4:10.
LESSON HELPS: "The Great Controversy,7 pp. 613-652; "The Acts of the
Apostles," pp. 57-69; 77-86.
SEED THOUGHT: "The people of God will recognize human government as
an ordinance of divine appointment, and will teach obedience to it as a sacred duty
within its legitimate sphere. But when its claims conflict with the claims of God,
the word of God must be recognized as above all human legislation."—"Testi-
monies," vol. 6, p. 402.
THE CHRISTIAN AND HIS NEIGHBOR'
1.
From earliest times, what instruction was given to Israel concerning
their relation to their neighbors? Lev. 19:18; Matt.
22:39.
2.
What rule of Christian conduct did our Saviour state to His disciples?
Matt.
7:12.
3.
In the Christian's life and purpose, what principle is to be dominant?
Mark
10:42-45.
NoTE.—One of the first lessons that the Christian learns is consideration for
and service in behalf of others. While he must stand firmly for the principles
of his faith, not wavering or flinching, not retaliating when ridiculed or railed
upon, manifesting the spirit of love as did his Master, yet he must go further
and be in this world, as was Christ, who came "not to be ministered unto, but
to minister." He must be "servant of all."
"No matter how high the profession, he whose heart is not filled with
love for God and his fellow men, is not a true disciple of Christ. . . . In his
zeal he might even meet a martyr's death, yet if not actuated by love, he would
be regarded by God as a deluded enthusiast or an ambitious hypocrite."—"The
Acts of the Apostles,"
pp. 318, 319.
THE CHRISTIAN AND CIVIL AUTHORITY
4.
What should the Christian recognize in civil governments? Rom.
13:1, 2.
t
29l
NOTE.—"We are to recognize human government as an ordinance of divine
appointment, and teach obedience to it as a sacred duty, within its legitimate
sphere. But when its claims conflict with the claims of God, we must obey
God rather than men. God's word must be recognized as above all human
legislation. . . . We are not required to defy authorities. Our words, whether
spoken or written, should be carefully considered, lest we place ourselves on
record as uttering that which would make us appear antagonistic to law and
order."—"The
Acts of the Apostles,"
p. 69.
5.
What is the province of civil government? Rom. 13:3, 4.
NOTE.—"In the word of God only is this clearly set forth. Here it is shown
that the strength of nations, as of individuals, is not found in the opportunities
or facilities that appear to make them invincible; it is not found in their
boasted greatness. It is measured by the fidelity with which they fulfill God's
purpose."—"Education," p. 175.
It is later stated that it is "the character of a government that fulfills God's
purpose,—a government that protects and upbuilds the nation."
6.
What do the apostles teach concerning the relation of the Christian
to civil authorities? Titus 3:1; 1 Peter 2:13-17; Rom. 13:6, 7.
NorE.—"Obedience is to be rendered to all human governments, in sub-
ordination to the will of God. These governments are a recognized necessity,
in the nature of the case, and their existence is manifestly in accordance with
the divine will. Hence the presumption is always in favor of the authority
of civil law, and any refusal to obey must be based on the moral proof that
obedience will be sin. . . . It is still true that obedience to human law often
involves sin against God and man. There are cases so clear that no one can
question the duty to refuse obedience. In all times and in all lands such cases
have arisen." "It is too obvious to need discussion, that the law of God, the
great principle of benevolence, is supreme, and that 'we ought to obey God
rather than men' in any case of conflict between human law and the divine."
—
"Moral Philosophy," James H. Fairchild,
pp. 178-181.
TWO REALMS—GOD'S AND CAESAR'S
7. How does the Saviour differentiate between our duty to God and
civil authority? Matt. 22:17-21.
NOTE.—"When the Pharisees heard Christ's answer, 'they marveled, and
left Him, and went their way.' He had rebuked their hypocrisy and presump-
tion, and in doing this He had stated a great principle, a principle that clearly
defines the limits of man's duty to the civil government and his duty to God."
—
"The Desire of Ages,"
p. 602.
"Christ's reply was no evasion, but a candid answer to the question. Hold-
ing in His hand the Roman coin, upon which were stamped the name and image
of Caesar, He declared that since they were living under the protection of the
Roman power, they should render to that power the support it claimed, so
long as this did not conflict with a higher duty. But while peaceably subject
to laws of the land, they should at all times give their first allegiance to
God."—Ibid.
8.
To whom alone is worshipful obedience dus? Matt. 4:10.
9.
In the Babylonian captivity, how is this pi it ciple illustrated? Dan.
3:4-6, 16-28; 6:5-22.
, 10. What specific command has God given to the remnant church?
Matt. 28:18-20; Rev. 14:6.
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NOTE.—"The forces of the enemy of all righteousness are strongly en-
trenched; only by the power of God can the victory be gained. The conflict
before us calls for the exercise of a spirit of self-denial; for distrust of self
and for dependence on God alone; for the wise use of every opportunity for
the saving of souls. The Lord's blessing will attend His church as they advance
unitedly revealing to a world lying in the darkness of error the beauty of holi-
ness as manifested in a Christlike spirit of self-sacrifice in an exaltation of the
divine rather than the human and in loving and untiring service for those so
much in need of the blessings of the
gospel."—"Prophets and Kings,"
p. 74.
11.
When civil authorities would hinder, what is the duty of God's
servants? Acts 4:
18
-
21.
NOTE.—"In the history of prophets and apostles are many noble examples
of loyalty to God. Christ's witnesses have endured imprisonment, torture,
and death itself, rather than break God's commands. The record left by Peter
and John is as heroic as any in the gospel dispensation. As they stood for
the second time before the men who seemed bent on their destruction, no fear
or hesitation could be discerned in their words or attitude."—"The
Acts of the
Apostles,"
p. 81.
When charged with disobeying the commands of the priests Peter replied,
" 'We ought to obey God rather than men.' It was an angel from heaven who
delivered them from prison, and bade them teach in the temple. In following
his directions they were obeying the divine command, and this they must con-
tinue to do, at whatever cost to themselves."—Id., p. 82.
ACCOUNTABLE FIRST TO GOD
12.
To whom must every soul eventually give account for his life and
acts? Rom. 14 : 12.
13.
When will be the day of accounting? 2 Cor. 5:10.
NOTE.—As in every other question pertaining to our relationship to the
law of God, our attitude toward civil laws and civil governments will be
brought before the judgment seat of God. Every Christian should know
how to relate himself to those in authority—know very definitely and clearly
his duty to God, lest he confuse the one with the other, and have to account
for his wrong course in the day of judgment. In this, as before the law of the
land, and with even greater justice, ignorance of the law will be no excuse.
The opportunity to know the requirements of the God of all the earth is ours,
and His laws are so simply written that even the child least educated may
understand them. The line of duty is clearly marked for the servants of Christ.
That which in human law conflicts directly with God's requirements or pre-
cludes obedience to God, must take second place.
FACING THE FINAL CONFLICT
14.
What decree of earthly governments will go forth in the last days?
Rev. 13:15-17.
NoTE.—The powers brought to view in verses 15-17 are the same ones
presented throughout the chapter. The ultimate aim of the beast and his
image is the destruction of all who do not submit to their dictation, even
though their will is in direct opposition to the laws of God. Those powers, the
papacy and the image, seek through civil power to control the whole world.
"When the leading churches of the United States, uniting upon such points
of doctrine as are held by them in common, shall influence the state to enforce
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their decrees and to sustain their institutions, then Protestant America will
have formed an image of the Roman hierarchy, and the infliction of civil
penalties upon dissenters will inevitably result."—"The
Great Controversy,"
p. 445.
In the final conflict only those whose dependence is on God, who have
"fortified the mind with the truths of the Bible" will stand true and loyal
to the Almighty.
15.
In these testing times, what are God's children counseled to do?
What promises are made? Rev. 2 : 10 ; Matt. 24:13.
NorE.—In these closing days of earth's history men and women will be
called individually to answer for their faith. Life itself may be the price paid
for loyalty to God and to His law. Yet in the hour of final conflict, when the
decree goes forth that all who will not worship the beast shall be killed,
we are told:
"The eye of God, looking down the ages, was fixed upon the crisis which
His people are to meet, when earthly powers shall be arrayed against them.
Like the captive exile, they will be in fear of death by starvation or by violence.
But the Holy One who divided the Red Sea before Israel, will manifest His
mighty power and turn their captivity. . . . Christ has spoken: 'Come, My
people, enter thou into thy chambers, and shut thy doors about thee: hide
thyself as it were for a little moment, until the indignation be overpast. For,
behold, the Lord cometh out of His place to punish the inhabitants of the
earth for their iniquity.' Glorious will be the deliverance of those who have
patiently waited for His coming, and whose names are written in the book
of
life."—"The Great Controversy,"
p. 634.
16.
What glorious picture does God give of the rewards of those who
remain true and faithful? Rev. 7:9-17.
NOTE.—"The heirs of God have come from garrets, from hovels, from
dungeons, from scaffolds, from mountains, from deserts, from the caves of
the earth, from the caverns of the sea. On earth they were 'destitute, afflicted,
tormented.' Millions went down to the grave loaded with infamy, because
they steadfastly refused to yield to the deceptive claims of Satan. By human
tribunals they were adjudged the vilest of criminals. But now 'God is judge
Himself.' Now the decisions of earth are reversed. 'The rebuke of His people
shall He take away.' They shall call them, The holy people, The redeemed
of the Lord.' He hath appointed `to give unto them beauty for ashes, the oil
of joy for mourning, the garment of praise for the spirit of heaviness.' They
are no longer feeble,
afflicted, scattered, and oppressed. Henceforth they are
to be ever with the Lord. They stand before the throne clad in richer robes
than the most honored of the earth have ever worn. They are crowned with
diadems more glorious than were ever placed upon the brow of earthly
monarchs. The days of pain and weeping are forever ended."—"The
Great
Controversy,"
p. 650.
THIRTEENTH SABBATH OFFERING
September 24, 1938
CHINA DIVISION
The
overflow is to be used for the work among the peoples of the
west-
ern
portion of China in what is known as the West China
Union.
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